"And how is a monk aware? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. This is how a monk is aware."

(Sati sutta, SN 5:180)

There is another similar passage which speaks of samadhi (i.e. increased focus of the mind) leading to remembrance-and-awareness:

And which, friends, is the development of concentration which, developed and made much of, leads to mindfulness and awareness? Here, friends, feelings arise known to a monk, known they persist, known they go to an end. Perceptions arise known, known they persist, known they go to an end. Thoughts arise known, known they persist, known they go to an end. Friends, this is the development of concentration which, developed and made much of, leads to mindfulness and awareness. -- D. 33: iii,223.

However I think that these technical contexts do not change the meaning of the term to 'comprehension' or 'Constant Thorough Understanding of Impermanence'. It's just the content of this awareness which changes.

The content of awareness (sampajañña) during practice depends on a frame of reference which is kept in mind with remembrance (sati). This frame determines the range of phenomena which the practitioner is aware of (pajaanaati).

Metta,Dmytro

Last edited by Dmytro on Thu Mar 14, 2013 8:18 am, edited 1 time in total.